The compensation paid to the victim or the family was the wergild (lit. man price) or bot, while the wite was paid to the king or lord for breaking the mund (peace); Bruce O’Brian, “Anglo-Saxon Law,” in Oxford International Encyclopedia of Legal History, ed. Stanley Katz (London: Oxford University Press, 2009), 1:82; F.W. Maitland, The Constitutional History of England (Cambridge: Cambridge University Press, 1908), 107-9.
 This well-known phrase does not appear in the US Constitution, but was adopted into American law around 1800 from English law. It was first formally articulated in England in the 1780s, though it was actually used in 1770 in Boston by the future President John Adams and Robert Paine in their defense of the British soldiers involved in the Boston massacre; see James Q. Witman, The Origins of Reasonable Doubt (New Haven: Yale University Press, 2008), 187, 193-94.
 Heikki Pihlajamäki and Mia Korpiola, “Medieval Canon Law: The Origins of Modern Criminal Law,” in The Oxford Handbook of Criminal Law, ed. Markus Dubber and Tatjiana Hörnle (Oxford: Oxford University Press, 2014), 214-215; Kenneth Pennington, “Innocent until Proven Guilty: The Origins of a Legal Maxim,” The Jurist 63 (2003): 106-24.
 Abū Bakr al-Khaṣṣāf, Adab al-Qāḍī, ed. Farhat Ziadeh (Cairo: Maṭbaʿat al-Jablāwī, 1979), 254.
 Ṣaḥīḥ al-Bukhārī: kitāb al-jihād wa’l-siyar, bāb ism al-fars wa’l-ḥimār; Ṣaḥīḥ Muslim: kitāb al-īmān, bāb man laqiya Allāh bi’l-īmān…; kitāb al-zakāt, bāb ithm māniʿ al-zakāt.
 Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn min ahl al-kufr wa’l-ridda, bāb kam al-taʿzīr wa’l-adab.
 Jonathan Brown, “Taʿzīr,” Oxford Encyclopedia of Islam and Law (Oxford: Oxford University Press, forthcoming).
 This minimal list is held by the Hanafi school (NB: for Hanafis, ḥirāba was included under the heading of sariqa). All other schools consider public apostasy (ridda) and sodomy to be among the hudud crimes as well. In the Maliki school, ghīla (assassination or murder to steal someone’s money) is considered a hudud crime punished by death. See Wahba al-Zuḥaylī, Mawsūʿat al-fiqh al-islāmī, 14 vols. (Damascus: Dār al-Fikr, 2010), 5:714-15; Ṣāliḥ ʿAbd al-Salām Al-Ābī, al-Thamar al-dānī fī taqrīb al-maʿānī Ḥāshiyat Risālat Ibn Abī Zayd al-Qayrawānī. 2nd ed. (Cairo: Muṣṭafā al-Bābī al-Ḥalabī, 1944), 423, 432, 435.
 There is some disagreement over qadhf, which some scholars consider to be a violation of the rights of human beings only; Manṣūr b. Yūnus al-Buhūtī, al-Rawḍ al-murbiʿ, ed. Bashīr Muḥammad ‘Uyūn (Damascus: Maktabat Dār al-Bayān, 1999), 466; al-Khaṣṣāf, Adab al-Qāḍī, 217, 333; Muḥammad b. Aḥmad al-Qurṭubī, al-Jāmiʿ li-aḥkām al-Qur’ān, ed. Muḥammad Ibrāhīm al-Ḥifnāwī and Maḥmūd Ḥāmid ‘Uthmān, 20 vols. in 10 (Cairo: Dār al-Ḥadīth, 1994), 6:476 (on verse 24:4).
 Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn min ahl al-kufr wa’l-ridda, bāb al-iʿtirāf bi’l-zinā; Ṣaḥīḥ Muslim: kitāb al-ḥudūd, bāb ḥadd al-zinā, bāb man iʿtarafa ʿalā nafsihi bi’l-zinā.
 There has long been effective consensus on the punishment of stoning for adultery, which was even accepted by the Muʿtazila school of thought (though not by the Kharijis). In 1973, the famous Egyptian ʿālim and scholar of law Muḥammad Abū Zahra (d. 1974) stated at a conference in Libya that he seriously doubted the reliability of the reports that the Prophet ﷺ had engaged in stoning, considering it too cruel a punishment (this was reported by two scholars in attendance, Muṣṭafā Zarqā’ and Yūsuf al-Qaraḍāwī, see Muḥammad Abū Zahra, Fatāwā, ed. Muḥammad ʿUthmān Bashīr (Damascus: Dār al-Qalam, 2006), 673. There is a modern theory that stoning is taʿzīr, and thus discretionary, since the Prophet ﷺ said that God gave “a path out” (Qur'an 4:15) for a non-married virgin who had fornicated with the 100 lashes mentioned in the Qur'an and then an additional year of exile added by the Prophet ﷺ as taʿzīr; the punishment for the married adulterer would mirror this, with 100 lashes from the Qur'an and then stoning as the Prophet ﷺ added, discretionary taʿzīr. Dr. Jasser Auda argues in his book Naqd naẓariyyat al-naskh that stoning was Jewish law practiced in the beginning of Islam and then abrogated by Surat al-Nūr. See Jasser Auda, Naqd naẓariyyat al-naskh (al-Shabaka al-ʿArabiyya li’l-Abḥāth, 2013). What has emerged as very controversial in the modern period is the notion that there could be a verse of the Qur'an concerning stoning that was removed (naskh) by God. Most pre-modern Muslim scholars had no problem with the notion that the Qur'an originally included a verse stating ‘The noble man and woman, if they commit zinā, surely stone them both,’ but that God ordered the verse removed while maintaining the ruling intact. The famous Shāfiʿī/Ashʿarī Hadith scholar Abū Bakr al-Bayhaqī (d. 458/1066) stated that he knew of no disagreement on the possibility of a verse of the Qur'an being removed in its entirety (naskh al-tilāwa) while its ruling remained; Abū Bakr al-Bayhaqī, al-Sunan al-kubrā, ed. Muḥammad ʿAbd al-Qādir ʿAṭā, 11 vols. (Beirut: Dār al-Kutub al-ʿIlmiyya, 1999), 8:367. A leading traditionalist scholar of the twentieth century, ʿAbdallāh al-Ghumārī (d. 1993), however, denied the possibility of naskh al-tilāwa. He deemed it rationally impossible and added that all reports describing it as having occurred are narrated by too few transmissions (āḥād) to match the certainty of Qur'anic verses. He notes that the most reliable piece of evidence, namely the reports of the caliph ʿUmar in Ṣaḥīḥ al-Bukhārī that he worried that people would abandon stoning because it was not found in the book of God, do not actually include the wording of the supposed verse with that ruling, as pointed out by Ibn Ḥajar (though Ibn Ḥajar does not doubt that there was such a verse); ʿAbdallāh b. al-Ṣiddiq al-Ghumārī, Dhawq al-ḥalāwa bi-bayān imtināʿ naskh al-tilāwa, 2nd ed. (Cairo: Maktabat al-Qāhira, 2006), 12, 14; Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn min ahl al-kufr wa’l-ridda, bāb al-iʿtirāf bi’l-zinā. Most ulama do not accept al-Ghumārī’s argument. For one thing, another sound narration of the hadith from ʿUmar includes his saying, regarding a Qur'anic verse on stoning, that “We recited it, understood it and heeded it” (Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn…, bāb rajm al-ḥublā min al-zinā idhā aḥṣanat). Although al-Ghumārī does not discuss this narration, he rejects as insufficient proof all the hadiths mentioning verses of the Qur'an being removed. See Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī, ed. ʿAbd al-ʿAzīz Bin Bāz and Muḥammad Fu’ād ʿAbd al-Bāqī (Beirut: Dār al-Kutub al-ʿIlmiyya, 1997), 12:168, 173-74. See also al-Albānī, Silsilat al-aḥādīth al-ṣaḥīḥa, #2913.
 Ṣaḥīḥ Muslim: kitāb al-ḥudūd, bāb ḥadd al-khamr.
 Ṣaḥīḥ Muslim: kitāb al-qasāma wa’l-muḥāribīn…, bāb ḥukm al-murtaddīn wa’l-muḥāribīn.
 Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb mā jā’a fī al-muḥāraba.
 Jāmiʿ al-Tirmidhī: kitāb al-ṭahāra, bāb mā jā’a fī bawl mā yu’kalu laḥmuhu.
 Al-Qurṭubī, Jāmiʿ li-aḥkām al-Qur’ān, 3:509-11.
 Mālik, al-Muwaṭṭa’: kitāb al-ḥudūd, bāb mā jā’a fī al-rajm; bāb tark al-shafāʿa li’l-sāriq idhā balagha al-sulṭān.
 Musnad of Ibn Ḥanbal (Maymaniyya print), 4:133 (The hadith reads:"man taraka mālan fa-li-warathatihi wa man taraka daynan aw ḍayʿatan fa-ilayya wa anā walī man lā walī lahu afukku ʿanhu wa arithuhu mālahu wa’l-khāl wārith man lā wārith lahu yafukku ʿanhu wa yarithu mālahu"); 4:131 (This narration adds aʿqilu ʿanhu); 6:47.
 Al-Shāfiʿī, Kitāb al-Umm (Beirut: Dār al-Maʿrifa, 1393/1973), 6:21; See also Muwaffaq al-Dīn Ibn Qudāma, al-Mughnī, ed. ʿAbdallāh al-Turkī and ʿAbd al-Fattāḥ al-Ḥulw, 12 vols. (Cairo: Hujr, 1986), 9:476, 10:9, 22; Muḥammad al-Sarakhsī, al-Mabsūṭ, 30 vols. in 15. (Beirut: Dār al-Maʿrifa, ), 10:219; al-Buhūtī, al-Rawḍ al-murbiʿ, 461; Aḥmad al-Qudūrī, The Mukhtaṣar, trans. Ṭāhir Maḥmood Kiānī (London: Ta-Ha Publishers, 2010), 530-31.
 This is based on a hadith in which the Prophet ﷺ says that, “The pen has been lifted [from writing a person’s deeds] for three people: the person sleeping until they wake up, the person afflicted [with some madness] until they recover, and the youth until they grow up,” on the Prophet’s question to a man confessing to zinā, “Do you know what zinā is?” and on the practice of the caliph ʿUmar, who ruled that, “There is no hadd except on the one who knew it (lā ḥadd illā ʿalā man ʿalimahu)”; Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb fī al-majnūn yasriqu aw yuṣību ḥaddan; Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb rajm Māʿiz bin Mālik; al-Bayhaqī, Sunan al-kubrā, 8:415. See also al-Qudūrī, Mukhtaṣar, 544.
 This hadith can be found in Jāmiʿ al-Tirmidhī (kitāb al-diyāt, bāb mā jā’a fī al-qiṣāṣ), with a similar version narrated by Abū Hurayra (Sunan Ibn Mājah: kitāb al-ḥudūd, bāb mā jā’a fī al-satr ʿalā al-mu’min wa dafʿ al-ḥudūd bi’l-shubuhāt) (weak according to all). Scholars like Tirmidhī and Bayhaqī consider the narrations attributing this to Aisha rather than the Prophet ﷺ to be more reliable; al-Bayhaqī, Sunan al-kubrā, 8:413. For other Companions making similar statements, see al-Bayhaqī, Sunan al-kubrā, 8:413-15. According to Ibn Ḥajar, the most reliable version is Umar’s saying, “For me to err in the hudud because of ambiguities is more preferable for me than to carry them out because of ambiguities.” See Shams al-Dīn al-Sakhāwī, al-Maqāṣid al-ḥasana, ed. Muḥammad ʿUthmān al-Khisht (Beirut: Dār al-Kitāb al-ʿArabī, 2004), 42.
 See Intisar Rabb, “Islamic Legal Maxims as Substantive Canons of Construction: Ḥudūd-Avoidance in Cases of Doubt,” Islamic Law and Society 17 (2010): 63-125.
 Qur'an 24:2, 4, and the Qur'an reiterates the need for four witnesses again in verse 2:15.
 Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn min ahl al-kufr wa’l-ridda, bāb lā yurjamu al-majnūn wa’l-majnūna, bāb hal yaqūlu al-imām li’l-muqirr laʿallaka lamasta aw ghamazta; Ṣaḥīḥ Muslim: kitāb al-ḥudūd, bāb ḥadd al-zinā, bāb man iʿtarafa ʿalā nafsihi bi’l-zinā.
 Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb rajm Māʿiz b. Mālik, bāb fī rajm al-yahūdiyayn.
 Ibn al-Amīr al-Ṣanʿānī, Subul al-salām, ed. Muḥammad ʿAbd al-Raḥmān al-Marʿashlī. 3rd ed, 4 vols. (Beirut: Dār Iḥyā’ a-Turāth al-ʿArabī, 2005), 4:9.
 ʿAbd al-Wahhāb al-Shaʿrānī, al-Mīzān al-kubrā, 2 vols. in 1 (Cairo: Maktabat Zahrān [no date]. Reprint of 1862 Cairo ed. from Maktabat al-Kastiliyya), 2:145.
 Sulaymān al-Bujayramī, Ḥāshiyat al-Bujayrimī ʿalā al-Minhāj (Cairo: Maṭbaʿat Muḥammad Shāhīn, 1380/1960), 345; Mullā ʿAlī al-Qāri’, Sharḥ Musnad Abī Ḥanīfa, ed. Khalīl Muḥyī al-Dīn al-Mīs (Beirut: Dār al-Kutub al-ʿIlmiyya, n.d.), 487; Muḥyī al-Dīn al-Nawawī, al-Majmūʿ, ed. Muḥammad Najīb al-Muṭīʿī (Jedda: Maktabat al-Irshād, n.d.), 5:211.
 James Baldwin, “Prostitution, Islamic Law and Ottoman Societies,” Journal of the Economic and Social History of the Orient 55 (2012): 125.
 Ṣaḥīḥ al-Bukhārī: kitāb al-ḥudūd, bāb qawl Allāh taʿālā wa’l-sāriqu wa’l-sāriqatu….
 Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb fī al-talqīn fī al-ḥudūd; Sunan al-Nasā’ī: kitāb qaṭʿ al-sāriq, bāb talqīn al-sāriq.
 Mullā Hüzrev, Durar al-ḥukkām sharḥ ghurar al-aḥkām, 2 vols. (Istanbul: Fazilat, n.d. Reprint of Amīriyya print, n.d.), 2:82.
 Al-Buhūtī, Rawḍ, 469; Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb man saraqa min ḥirz.
 Jāmiʿ al-Tirmidhī: kitāb al-ḥudūd, bāb mā jā’a fī al-khā’in wa’l-mukhtalis wa’l-muntahib.
 Rudolph Peters, Crime and Punishment in Islamic Law (Cambridge: Cambridge University Press, 2005), 54. The same was observed by the British in the application of the punishment for theft in India in the late 1700s. See Jörg Fisch, Cheap Lives and Dear Limbs: The British Transformation of the Bengal Criminal Law 1769-1817 (Wiesbaden: Franz Steiner, 1983), 76.
 Al-Ṣanʿānī, Subul al-salām, 4:41; al-Buhūtī, Rawḍ, 467.
 Al-Bayhaqī, Sunan al-kubrā, 8:549
 Al-Buhūtī, Rawḍ, 467.
 Al-Qurṭubī, Jāmiʿ li-aḥkām al-Qur’ān, 3:515.
 Al-Khaṭīb al-Shirbīnī, Mughnī al-muḥtāj, 4:176; al-Shaʿrānī, Mīzān al-kubrā, 2:225.
 Al-Shaʿrānī, Mīzān al-kubrā, 2:227.
 Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn min ahl al-kufr wa’l-ridda, bāb idhā aqarra bi’l-ḥadd…; ṢaḥīḥMuslim: kitāb al-tawba, bāb fī qawlihi taʿālā inna al-ḥasanāt tudhhibna al-sayyi’āt.
 Sunan of Abū Dāwūd: kitāb al-adab, bāb fī al-nahy ʿan al-tajassus.
 Sunan of Abū Dāwūd: kitāb al-adab, bāb fī al-nahy ʿan al-tajassus.
 Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb al-ʿafw fī al-ḥudūd mā lam tablugh al-sulṭan.
 Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb al-sāriq idhā yasriqu fī al-ghazw a-yuqṭaʿu.
 Lā yajūzu iqāmat al-ḥudūd maʿa iḥtimāl ʿadam al-fā’ida; Abū Bakr al-Kāsānī, Badā’iʿal-ṣanā’iʿ (Beirut: Dār al-Kutub al-ʿIlmiyya, 2003), 9:248.
 Alexander Russell, A Natural History of Aleppo, 2 vols. (London: no publisher, 1794), 1:331.
 Edward Lane, Manners and Customs of the Modern Egyptians (New York: Cosimo, 2005), 112.
 Fariba Zarinebaf-Shahr, ‘Women in the Public Eye in Eighteenth-Century Istanbul,’302–304; Anne-Marie Cusac, Cruel and Unusual: The Culture of Punishment in America (New Haven: Yale University Press, 2009), 22.
 ʿAbd al-Qādir al-Badā’ūnī, Muntakhabu-t-Tawārīkh, trans. W.H. Lowe (Delhi: Renaissance Publishing, 1986), 3:146.
 See, for example, al-Suyūṭī complaining about a brothel that continued operating in Cairo; Al-Suyūṭī, al-Taḥadduth bi-niʿmat Allāh, ed. Elizabeth Sartain (Cairo: al-Maṭbaʿa al-ʿArabiyya al-Ḥadītha, 1972), 175.
 This scholar’s name was Saʿd Allāh Banī Isrā’īl; Badā’ūnī, Muntakhab, 3:88. For this point of prohibiting tajassus, see Sunan of Abū Dāwūd: kitāb al-adab, bāb fī al-nahy ʿan al-tajassus. The judge in question was ʿAlī b. Muḥammad al-Zarruwaylī (d. 1319 CE); Muḥammad b. Jaʿfar al-Kattānī, Salwat al-anfās wa muḥādathat al-akyās mimman uqbira min al-ʿulamā’ wa’l-sulaḥā’ bi-fās, ed. ʿAbdallāh al-Kāmil al-Kattānī et al., 3 vols. (Casablanca: Dār al-Thaqāfa, 2004), 3:180.
 Ibn Baṭṭūṭa, The Travels of Ibn Battuta, ed. H.A.R. Gibb, 3 vols. (New Delhi: Munshiram Manoharlal, 2004), 2:219.
 Al-Badā’ūnī, Muntakhabu-t-Tawārīkh, 3:129-130.
 Muḥammad b. Aḥmad Ibn Iyās, Badā’iʿ al-zuhūr fī waqā’iʿ al-duhūr, ed. Muḥammad Muṣṭafā (Cairo: al-Hay’a al-Miṣriyya al-ʿĀmma li’l-Kutub, 1984), 4:340-45; Najm al-Dīn al-Ghazzī, al-Kawākib al-sā’ira bi-aʿyān al-mi’a al-ʿāshira, ed. Jibrā’īl Jabbūr, 3 vols. (Beirut: Dār al-Āfāq al-Jadīda, 1979), 1:102-5, 295.
 Al-Ghazzi, al-Kawākib al-sā’ira, 1:103.
 Al-Khaṣṣāf, Adab al-qāḍī, 349.
 Muḥammad b. ʿAlī al-Shawkānī, “Rafʿ al-asāṭīn fī ḥukm al-ittiṣāl bi’l-salāṭīn,” in Majmūʿ fīhi sabaʿ rasā’il li’l-imām al-muḥaqqiq Muḥammad b. Ismāʿīl al-Amīr al-Ṣanʿānī, ed. Muḥammad al-Ṣaghīr Muqaṭṭirī (Beirut: Dār Ibn Ḥazm, 2004), 452-3.
 Andrew Lees, The City: A World History (London: Oxford University Press, 2015), 49.
 G. Edward White, American Legal History: A Very Short Introduction (Oxford: Oxford University Press, 2014), 74.
 Ṣaḥīḥ al-Bukhārī: kitāb al-aḥkām, bāb al-ḥākim yaḥkumu bi’l-qatl ʿalā man wajaba ʿalayhi….
 Lawrence M. Friedman, A History of American Law, 2nd ed. (New York: Simon & Schuster, 1985), 577.
 Wael Hallaq, Sharīʿa (Cambridge: Cambridge University Press, 2009), 163.
 I draw this equation from lecture notes from Professor Neal Katyal’s course on Criminal Law at Georgetown Law School, 9/11/15.
 E. P. Thompson, Whigs and Hunters: The Origin of the Black Act (New York: Pantheon Books, 1975), 270–77.
 Cusac, Cruel and Unusual, 28-29.
 J.S. Cockburn, A History of the English Assizes 1558-1714 (Cambridge: Cambridge University Press, 1972), 128-133.
 J.J. Tobias, Crime and Industrial Society in the Nineteenth Century (New York: Schocken, 1967), 249-50.
 Norval Morris and David J. Rothman, eds., The Oxford History of the Prison (New York: Oxford University Press, 1998), vii.
 John Langbein, “The Historical Origins of the Sanction of Imprisonment for Serious Crimes,” Journal of Legal Studies 5, no. 1 (1976): 36.
 Cusac, Cruel and Unusual, 21.
 John Langbein, “The Historical Origins of the Sanction of Imprisonment for Serious Crimes,” 51.
 Cusac, Cruel and Unusual, 36, 41-44.
 Cusac, Cruel and Unusual, 53-56.
 Radhika Singha, A Despotism of Law: Crime & Justice in Early Colonial India (Delhi: Oxford University Press, 1998), 3, 9, 24, 52, 54-55.
 Peter Moskos, In Defense of Flogging (New York: Basic, 2011), 50.
 Moskos, In Defense of Flogging, 52, 56.
 Cusac, Cruel and Unusual, 13.
 Moskos, In Defense of Flogging, 74.
 Gunnar J. Weimann, “Nigeria,” in The [Oxford] Encyclopedia of Islam and Law. Oxford Islamic Studies Online. 05-Dec-2016. <http://www.oxfordislamicstudies.com/article/opr/t349/e0071>.
 Hudud have been in place in Sudan since 1991. The main manifestations have been flogging for intoxication; Olaf A. Köndgen, “Sudan,” in The [Oxford] Encyclopedia of Islam and Law. Oxford Islamic Studies Online. 05-Dec-2016. <http://www.oxfordislamicstudies.com/article/opr/t349/e0079>.
 In Iran, the amputation for theft is very rarely carried out, though in Imami Shiism it is only the fingertips that are cut off, not the hand. Stoning is not carried out; Hassan Rezaei, “Iran,” in The [Oxford] Encyclopedia of Islam and Law. Oxford Islamic Studies Online. 05-Dec-2016. <http://www.oxfordislamicstudies.com/article/opr/t349/e0056>.
 ʿAbd al-Ḥalīm Maḥmūd, Fatāwā, 2 vols. (Cairo: Dār al-Shurūq, 2002), 2:434; Maḥmūd Shaltūt, al-Islām ʿaqīda wa sharīʿa, 14th ed. (Cairo: Dār al-Shurūq, 1987), 302-4.
 Sunan of Abū Dāwūd: kitāb al-ḥudūd, bāb al-sāriq yasriqu fī al-ghazw a-yuqṭaʿu.
 ʿAbdallāh Bin Bayyah, Tanbīh al-marājiʿ ʿalā ta’ṣīl fiqh al-wāqiʿ (UAE: Muntadā Taʿzīz al-Silm fī al-mujtamaʿāt al-Muslima, 2014), 83-5.
 Shaltūt, Fatāwā, 45; Jumʿa, al-Bayān, 71; Bin Bayyah, Tanbīh, 83-4.
 Knut Vikør, Between God and the Sultan: A History of Islamic Law (Oxford: Oxford University Press, 2005), 266.
 Frank Vogel, Islamic Law and Legal System (Leiden: Brill, 2000), 246-47; Vikør, 266.